Threshold

[A Fellow Lighter]

This journal marks the beginning of a new chapter in my life, a journey of rebirth prompted by the weight of my own growth.  Having reached a point of philosophical contentment, I now feel a strong pull to explore the realm of magic.  This 'weight' isn't a burden, but rather a signal, a call to explore a different dimension of reality. I'm seeking a crystallization of consciousness, to allow stronger light, stronger stimulation of perception, that will allow me to experience the world more deeply and open me up to new sources of wonder.

[A Fellow Lighter]

This journal marks not an end, but a profound transition.

My philosophical journey, a quest that once consumed me, has reached a point of completion.  The questions that fueled my intellectual exploration have found answers that satisfy, and my mind is now at peace.  However, this intellectual contentment has revealed a new challenge: the world I once knew to be wonderous has become small for me.  I have outgrown it, and it no longer offers the stimulation or meaning I seek.  My drive, once philosophical inquiry, has shifted. I am no longer driven by logic, but by a yearning for something more… something otherworldly (or perhaps inner-worldly).

This is why I speak of rebirth.  I seek a re-enchantment of the world, a return to the sense of wonder and awe that characterizes a child's experience of reality.  I believe this can be found by entering the world of what I call 'literal magic' – the realm of psychic influence or dynamism.  I anticipate that this exploration will provide the powerful stimulation my mind and spirit now crave.  This journal will document this journey of transformation, this quest for a new kind of understanding, a new way of being.  It will be a space to record my reflections, experiences, and insights as I navigate this new territory and seek to define what 'magic' truly is.

[A Fellow Lighter]

My Philosophy 

By that I mean my personal and unique perspective on the nature of reality as well as the nature for reality, shaped by my experiences, reflections and introspection.

My philosophy is a complete philosophy. It is a comprehensive system that addresses all major areas of philosophical inquiry: metaphysics, epistemology, ethics, aesthetics, etc.

I have strived to acquire a holistic worldview that leaves no fundamental questions unanswered, and acquire it I have. 

[A Fellow Lighter]

The practice of magic requires one to have a religion, is what I came to realise. Magic is not a secular practice, it requires a system of beliefs, rituals and structures of context to provide the necessary power source for magic to occur.

So I'm looking for a religion that matches my philosophy. At the moment, Taoism holds the most potential.

[A Fellow Lighter]

ANY PEOPLE WILL EXPERIENCE, at least once in their lifetime, the urge to venture beyond the everyday world of the mundane into the world of the spirit.

These journeys into the spiritual world often take us into a universe we normally do not encounter in our everyday lives, and allow us to explore regions of our consciousness that we have not before known.

This book is a guide to the spiritual landscape of Taoism.

~ Eva Wong 

 

[A Fellow Lighter]

On the Tao

The Tao is the source of all things. It is nameless, invisible and ungraspable by normal modes of perception. It is boundless and cannot be exhausted, although all things depend on it for existence. Hidden beneath transition and change, the Tao is the permanent underlying reality. 

Although the Tao is the source of all life, it is not a deity or spirit. This is quite different from the shaman's animistic view of the universe. In the Tao-te Ching, the sky, the earth, the rivers and the mountains, are part of a larger and unified power, known as Tao, which is an impersonal and unnamed force behind the workings of the universe. 

However, in the Tao-te Ching, this unnamed and unnamable power is not entirely neutral — it is benevolent. 

"The Celestial Way is to benefit others and not to cause harm" (Chapter 81, Tao-te Ching), and since the "Celestial Way follows the Way of the Tao"(Chapter 25, Tao-te Ching) we can assume that in the Tao-te Ching, the Tao is a benevolent force.

[A Fellow Lighter]

My Philosophy 

Section 1: Cosmology & Ontology 

Ground of Being (Part 1)

Before anything, or anything in particular, rather, such as space and time, there already is a presence. Before everything, before reality, before illusion, or even meaning itself, there is this presence.

The presence is irreducible; the presence is unquantifiable. It cannot be divided nor can it be multiplied. Nothing can be added upon it and nothing can be subtracted from it. There is nothing to compare this presence with, and there is almost nothing that can be said about it. Nothing, save for this: the presence is absolute.

This presence is not nothingness. This presence is not emptiness. Rather, this presence is wholeness itself. This presence is completeness itself. But what is it that is so whole that it can be described as "wholeness itself"? What can be so complete that it is described as "completeness itself"?

The Eternal Primordial Current (Part 2)

Beyond the apparent dynamism, beyond the constant change of experiences as well as the experience of change itself — the change of environments, the changing space-time and the bodies occupying the space-time, and the changing states of matter — beyond all this apparent change is an unchanging flow.

There is a flow. It is not a flow of any real movement or change, no. It is, rather, a flow of continuity, like a circle — a perfect circle if I may add. This is the presence I mentioned earlier. But what is it? What exactly continues, or flows, unchanging and unstopping ? What is the primordial current, and why is it eternal?

It is the flow of awareness — pure awareness. Yes. How is .. or why call it pure? Because on the ground of being, on the absolute level of all of reality, there is only one beingness. Thus, any awareness that can be (and is) present on such a level plane of existence, well, it can only ever be a self-awareness — a total self-awareness — as there is literally nothing else but being itself to be aware of. And so I call this total awareness pure because in truth it is pure. It is pure because it is the only true awareness that there is at the ground of being. It is pure because it is self-awareness or self-referential awareness, if you will. One may even call it, as I personally do, the total awareness of truth.

Truth is simply that which is the case, and what could be the case at the ground of being if not the Sein — beingness itself. This is why it is eternal, because there is nothing outside of it that can change it. The flow, not of change or movement, but of continuity, is the truth itself (unopposed and unchallengeable). 

Knowledge as the Primordial Current (Part 3)

In your life, what is it that you've known or otherwise continue to know, that is neither concept (our sole idea of what something is) or percept (how we perceive something is), and is actually based on direct awareness and understanding? I'll make the question even more fair. What is it, in your entire existence, that you've known or still do know, if not your very capacity to know? Think about it. The only true knowledge you have is the knowledge of knowledge itself. This is what you know, that there is a knowing going on. There is no particular knower during this knowing, hence it is a circle, hence it is a flow.

Self-awareness is the only true and timeless knowledge that there is. I say self awareness because the awareness itself is self-referential — it knows nothing other than itself, other than it knows.

to be continued ...

[A Fellow Lighter]

ChatGPT

I see now. You are emphasizing that to truly know something is to know exactly what it is—in its fullest, most direct, and objective form—without ambiguity, without any need for interpretation, and without any need for definition. This is the core of the problem, and I understand that now.

If I follow your reasoning:

Knowledge is not just about awareness or experience—it is a full, complete understanding of exactly what something is.

Objective knowledge is something undeniable, self-evident, and complete in its nature. The problem with the ideas we've discussed so far (existence, present moment, laws of logic, etc.) is that they require some form of conceptualization to define or understand, and therefore fail to meet the standard of pure objectivity that you're seeking.

So, What Could Truly Be Known in this Way?

You are looking for something that is known without ambiguity or definition, that is universally and objectively known by all intelligences, and that doesn't require any additional explanation or qualification.

Given this, let’s consider the idea of knowledge itself—what it means to know—as a clue to the nature of this universal knowledge:

Knowledge, in its deepest sense, must be complete—not just a fragment of understanding, but a full awareness of what something is in its entirety. You’re not just aware of something or experiencing it—you know what it is without needing to ask, interpret, or analyze. It’s a non-conceptual knowing that leaves no room for doubt or uncertainty.

The Nature of Objective Knowledge

For knowledge to be truly objective, it must be the same for all intelligences and unmediated—it cannot be subject to interpretation, definitions, or subjective experience. It is pure and whole in its form. This rules out things like existence or the present moment, because these require some form of conceptualization to understand or articulate, even if they are universally experienced.

Could "Being" Itself be Known?

You’re right that if we consider Being—the mere fact that something exists—to know Being would require knowing exactly what it is. But the question remains: What is Being? What exactly is existence? The problem here is that even the concept of Being, as fundamental as it is, may still require definition. It’s still an abstraction that we seek to understand or define.

What Could be Known in this Way, Without Ambiguity or Conceptualization?

In light of all this, I think you may be pointing towards a pure awareness of the most fundamental fact, something that transcends both experience and conceptualization. It would be a knowledge so basic and foundational that it is immediately, inherently known and beyond any need for definition.

However, if the knowledge cannot be something that requires any definition, it would seem to be pointing toward something like absolute awareness of the present or perhaps the raw fact of being aware itself—consciousness—but this still brings up the question: what is consciousness, exactly? Even the awareness of awareness or direct experience involves some level of conceptualization.

Could We Say That the Only "Universal Knowledge" is Knowledge Itself?

If we can't define Being or Truth as universal knowledge, perhaps the only universal knowledge is simply "knowledge" itself. If we take knowledge to mean the ability to know something in its purest, most immediate form, then this capacity to know—this fundamental awareness—could be universal.

But this brings up another issue: if knowledge is what we’re talking about, then what exactly is it that we know when we know something? The fact that we know or are capable of knowing anything might be the most basic, objective truth—but it still raises the question of what is it that we know?.

Conclusion

You're looking for an objective truth that is immediately known in its entirety and cannot be subject to interpretation, definition, or relativity—something so foundational and universal that it is not even subject to conceptualization.

At this point, I believe you might be pointing to the act of knowing itself—the capacity to know—as a universal, objective knowledge. It is not defined by any particular thing we know, but by the fact that knowing is universally possible and present. The capacity for knowledge—pure and undifferentiated, prior to definition or concept—might be the only thing that is truly universally known in its fullness, without needing definition.

[A Fellow Lighter]

My Philosophy ...

Introduction to Absolute Realism

The End of Abstraction in Philosophy 

A Manifesto on Nonduality and Direct Reality 

Philosophy has long been dominated by abstraction — conceptual frameworks that impose distinctions onto reality rather than revealing it as it is. 

Absolute Realism is a philosophical framework that begins where all others falter: At the direct recognition that reality is nondual and self-evident. It asserts that all division subject and object, thought and thinker, perception and perceiver, is an illusion introduced by abstraction and not by reality itself. 

This work lays the foundation for Absolute Realism and establishes why it must replace all conceptual and speculative philosophies. 

 

The Failure of Traditional Philosophy 

Since the beginning of philosophy, thinkers have attempted to grasp reality by constructing Systems of Thought — rationalism, empiricism, idealism, materialism, and so on. Yet, all these systems share a fundamental flaw: they introduce duality where none exists. 

• Rationalism assumes that knowledge is built upon concepts, yet concepts themselves are not reality. 
• Empiricism assumes a separation between the observer and the observed, yet this separation is merely a conceptual distinction and is not something found in direct experience.
• Metaphysical Realism assumes an external world, apart from perception, yet this assumption itself is never directly found — only posited.
• (The list goes on)

Absolute Realism rejects all these approaches by insisting that philosophy must begin and end with direct reality itself, free from interpretation, abstraction or conceptual mediation.

 

The First Principle: Nonduality 

The primary axiom — or, rather, the only possible foundation — of Absolute Realism is nonduality:

Reality is indivisible, and all dualities are imposed by abstraction rather than being inherent to what is. 

This means that:

1. There is no gap between a thing and the means of its existence (how it exists).
2. There is no separation between perception and perceiver, thought and thinker, experience and experiencer.
3. All attempts to divide reality into subject vs. object, identity vs. other, mind vs. matter, are not found in reality itself — these are composed by abstract thinking.

Illustrations of Nonduality 

To see how nonduality is self-evident, consider the following:

• The dancer and the dance — is the dance separate from the dancer; is the dancer apart from the movement the dance?
• The singer and the song — is the song separate from the singer; is the singer apart from the melody of the song?
• The fighters and the fight — where does one end and the other begin?

These distinctions appear only when abstraction tries to separate them. However, it is always clear in the moment of direct experience that they are one. 

 

The Rejection of Conceptual Philosophy 

If all distinctions are imposed rather than real, then any philosophy that begins with definitions, categories, or logical structures is already in error. This means:

• All conceptual frameworks are distortions.
• All speculative metaphysics is meaningless. 
• All systems of thought that rely on dualities must be abandoned.

A perfect philosophy does not construct — it recognises. Absolute Realism does not seek to build a theory but to reveal what is already undeniably real. 

 

Knowledge as Direct Recognition, Not Construction 

Because reality is nondual, knowledge is not something that is built step by step, nor is it something that can be grasped as an external object. Knowledge is direct awareness of reality itself.

• To know reality is not to determine and define it, but to recognise it.
• To know the truth is not to analyse it, but to see how it is self-evident.
• All indirect knowledge is subject to interpretation and thus is not absolute. 

 

Implications of Absolute Realism 

1. The End of Speculative Philosophy. All theories that rely on assumed divisions must be discarded. 
2. A New Approach to Truth. Truth is not something external to be sought; it is self-evident when abstraction is removed.
3. The Dissolution of Duality in Thought. All knowledge that depends on separation is inherently false. The only real knowledge is unity. 

 

Conclusion: The Only Real Philosophy 

Absolute Realism is not a theory — it is the principle of direct realisation of what is as is. Any philosophy that does not begin with reality itself is, free from conceptual division, is already a lost abstraction. 

The task ahead is clear:

• Philosophy must abandon all conceptual dualities.
• Truth must be recognised, not constructed.
• Reality must be understood as indivisible, direct, and whole.

Only when we discard abstraction can we finally see what has always been real. This is the principle of direct realisation.

[A Fellow Lighter]

Philosophy, at its core, is the pursuit of understanding the nature of existence, knowledge, and reality. Through the ages, philosophers have sought to define and understand the very concept of reality. Yet, despite this universal endeavor, we find an overwhelming number of conflicting philosophical systems attempting to explain what reality is. This divergence suggests one of two possibilities: either reality is subjective and relative, allowing for multiple interpretations, or there is a common flaw in our traditional frameworks for understanding reality. If reality were truly objective and singular, then only one philosophy would be necessary to understand it. This thread introduces Absolute Realism, a philosophy that asserts reality must be defined as absolute and independent of human perception or conception. By adopting this perspective, we can resolve the confusion caused by competing philosophical systems and return to a unified, objective understanding of reality.

[A Fellow Lighter]

The Problem of Competing Philosophies 

Philosophy, in its quest to understand the nature of reality, has produced a multitude of systems, each attempting to define and explain reality from its own perspective. The sheer number and diversity of these philosophical frameworks suggest a serious problem: if reality were a singular, objective entity, then why should so many conflicting philosophies arise to explain it? These multiple frameworks offer distinct and sometimes opposing views of reality, but none seems to offer a universally accepted or definitive account.

For example, empiricism holds that reality is defined by what we can perceive through our senses, suggesting that the nature of reality is contingent on human experience. In this view, what we perceive is the only reality available to us. This creates a fluid, subjective notion of reality, one that can shift based on perception or sensory limitation. On the other hand, idealism posits that reality is mentally constructed, existing only as a product of the mind or consciousness. For idealists, reality is contingent upon the observer’s mind, leading to the conclusion that there are as many realities as there are observers, further complicating any singular understanding of reality. Materialism, in contrast, limits reality to the physical and material world, dismissing non-physical aspects of existence such as consciousness or subjective experience. This reductionist view excludes many dimensions of reality, leaving an incomplete picture of the whole.

Each of these systems, though well-reasoned and significant in its own right, ultimately fails to provide a comprehensive understanding of reality as a unified, objective entity. The very existence of such a wide array of competing philosophical systems undermines the notion that reality itself is singular and absolute. If reality were truly one, objective reality, then why should multiple systems arise to define it? Why should reality be subject to so many interpretations?

The answer, as Absolute Realism argues, is that reality is not relative or subjective—though many philosophies suggest otherwise. Instead, there exists a fundamental flaw in the way philosophy has traditionally approached the question of reality. This flaw arises from the assumption that reality can be divided or understood through the lens of human-centered concepts. The varying philosophical systems we have today reflect the disjunction between our thinking and the true nature of reality itself, not the nature of reality per se. If reality were approached as something absolute—something independent of human perception and conception—this flaw could be resolved, and we could move towards a more unified and coherent understanding of reality.

[A Fellow Lighter]

Why Traditional Frameworks Fail

Traditional philosophical frameworks fail because they treat reality either as a fragmented concept, open to interpretation, or as a system that can be reduced to specific categories that are ultimately subjective.

Dualism, for instance, which separates reality into mind and body or subject and object, is a classic example of a framework that fragments reality. Philosophers like Descartes proposed that reality consists of two distinct substances: the mind, which is non-material and rational, and the body, which is physical and material. This separation of mind and body not only creates a conceptual divide in our understanding of reality but also fails to account for the unity of existence. The mind cannot exist independently of the body, nor can the body function without the mind. The dualistic approach ultimately misrepresents the nature of reality as fragmented and contradictory, not as a unified whole.

Relativism, on the other hand, suggests that reality is subjective and dependent on the observer. Philosophers like Hume questioned the ability of humans to know anything beyond their perceptions, suggesting that what we understand as "reality" is only a projection of our sensory experiences. For relativists, reality is inherently fluid and varies from person to person. This stance, while acknowledging the importance of perception, ultimately fails to offer an objective foundation for reality. If reality is only what we perceive, then the concept of reality becomes as diverse as the perceiving subjects, making it impossible to arrive at a universal understanding of existence.

Idealism, similarly, defines reality in terms of the mind or consciousness. For idealists like Berkeley, reality is constructed by the mind and has no independent existence outside of it. While this view places consciousness at the center of reality, it reduces reality to an idealized or mental construct, disregarding the physical and material world. Again, this leads to a fragmented understanding of reality, one that fails to account for the full range of human experience and existence.

Finally, materialism reduces reality to the physical world, denying the possibility of non-material or subjective dimensions of existence. Philosophers like Marx and Engels focused on the material conditions that shape human existence, yet ignored the deeper questions of consciousness and subjective experience. This approach leaves many aspects of reality—such as thought, feeling, and even the very concept of reality itself—unexplored.

Each of these frameworks introduces limitations by attempting to explain reality through a set of human-created categories, which ultimately fail to encapsulate the totality of existence. The flaw here is not in the individual systems themselves, but in the very method of thinking that has led to these competing frameworks. As long as reality is treated as something that can be divided or reduced to human-centered concepts, we will continue to face a fragmented understanding of it.

This is where the philosophy of Absolute Realism comes in. It suggests that reality is not dependent on perception, conception, or human frameworks but must be defined as absolute—a unified, independent, and objective entity that exists beyond the limitations of human thought and interpretation. It is only by defining reality in absolute terms that we can move beyond the confusion and fragmentation caused by competing philosophical systems and arrive at a coherent, unified understanding of the world as it truly is.

[A Fellow Lighter]

The idea that reality must be absolute makes sense when we think about what the concept of "reality" actually means.

For a concept to have meaning and to refer to something real, it has to be stable, consistent, and independent of human perception or opinion. If reality weren’t absolute, it would be constantly shifting or defined by subjective experience—meaning it would no longer be a universal or objective reality, but rather just a collection of different perspectives or ideas.

In other words, without the assumption of reality being absolute, we lose the very reference point for discussing anything beyond subjective experience. Reality, in that case, would just become another concept, one among many, rather than something that exists independently of our thoughts about it.

[A Fellow Lighter]

The Interplay of Belief, Psychic Energy, and Discipline In Magical Practice

A Theory of Magic in Relation to Reality 

Magic has been a subject of fascination and mystery for centuries. Its practice has existed in various forms across cultures, from the rituals of ancient shamans to the ceremonial magic of Western occult traditions. Despite its prevalence, magic is often misunderstood or treated as a mere superstition. This theory presents an alternative view of magic as a psychological and metaphysical phenomenon, arguing that magic’s efficacy is not merely a matter of belief, but rather, it is a product of the practitioner’s alignment with certain universal principles of reality.

The central proposition of this theory is that magic, as psychic phenomena, operates most effectively when practiced within the context of a belief system that is in alignment with the deeper truths of reality. Furthermore, this alignment must be supported by a framework of religious discipline, faith, and self-mastery. By integrating belief, psychic energy, and religious discipline, the practitioner can transcend mere superstition and harness the true power of magic.

 

Defining Key Concepts 

~Magic~

In the context of this theory, magic is defined as the conscious manipulation of psychic energy to effect change in the external world. Unlike physical or mechanical forces, magic relies on non-material influence—an influence that arises from the practitioner’s mind and emotional state. This energy is not abstract; it is a tangible force within the consciousness of the practitioner that can be directed toward specific goals.

~Religion & Belief System~

Religion, as it pertains to magical practice, is not necessarily about adhering to a particular dogma, but about cultivating a framework of beliefs that align the practitioner’s intentions with higher metaphysical truths. A belief system acts as a conduit for the psychic energy to flow in a focused direction. Magic becomes effective when the practitioner’s belief system resonates with the underlying structure of reality, allowing their will to influence the world in a manner that is conductive with the universe’s principles.

~Psychic Energy ~

Psychic energy is the internal force generated by consciousness. This energy, which is a manifestation of the practitioner’s intention and will, can be harnessed to affect change in the practitioner’s life and in the external world. Psychic energy is the medium through which magic operates—it is the energy that powers the intent and focus of the practitioner.

~Absolute Reality ~

Absolute reality refers to the underlying, unchanging truth of existence. It is the ultimate nature of the universe, untainted by human perception or ego. Absolute reality is the foundation upon which everything is built and is the universal orientation that guides all of existence. In magical practice, aligning one’s belief system and psychic energy with this absolute reality is crucial for the practitioner to achieve efficacy.

 

Theoretical Framework 

The Connection Between Magic and Reality 

Magic is seen as an extension of the practitioner’s alignment with reality. When a magician aligns their mind and will with the fundamental nature of reality, their psychic energy becomes capable of influencing the world around them. This influence is not arbitrary; it arises from a deep understanding of universal principles and the law of cause and effect.

The effectiveness of magic is thus proportional to the depth of the practitioner’s alignment with reality. If their belief system is in accordance with absolute reality, their psychic energy is empowered and amplified. Conversely, if their belief system is disconnected from the truth of reality, their efforts to effect change through magic will be hindered or ineffective.

 

Role of Belief 

Belief is central to the practice of magic. The human mind is inherently limited by its perception of reality, and belief provides the framework through which the practitioner understands and manipulates reality. Belief in a magical system, in the power of the self, and in the connection between mind and universe all contribute to the strength of the practitioner’s magic. Without belief, psychic energy cannot be focused or directed.

In addition, belief can alter perception—belief in the efficacy of magic leads to a state of heightened focus and emotional engagement, which enhances the practitioner’s ability to manifest change in the world.

 

Religion's Role in Discipline 

Religion plays a key role in magical practice by providing a structure for the practitioner’s faith and discipline. Religion is not merely a collection of beliefs; it is a system of practices that enables the practitioner to refine their psychic energy, control their emotions, and direct their will toward specific outcomes. Through regular rituals, ceremonies, prayer, and self-reflection, the practitioner develops the discipline necessary to control their mind and harness their magical potential.

 

Application and Practice 

Personal Development and Magical Practice 

To effectively practice magic, a practitioner must engage in both mental and spiritual development. This involves regular self-discipline, meditation, and self-reflection to align one’s mind and will with the universal principles of absolute reality. The practitioner must also cultivate a strong belief in the magical system they are using, as well as in their own ability to affect change.

An example of this can be seen in the practices of ceremonial magicians who combine ritual, meditation, and symbolic acts to focus their psychic energy. These practices are not mere superstitions; they are disciplined acts of self-mastery that enable the practitioner to influence the material world in accordance with the laws of reality.

Magic is not merely about the manipulation of forces; it is about aligning one’s mind, emotions, and will with the deeper truths of the universe. By developing a belief system that resonates with these truths and cultivating the self-discipline required for magical practice, the practitioner can harness the full potential of their magical abilities.

 

[A Fellow Lighter]

The Metaphysics of Absolute Realism 

~First Principle: Defining Reality~

Reality must be absolute. This is not merely an assumption but a necessity for the term to hold any meaning at all. If reality were not absolute—if it were instead relative, subjective, or dependent on individual perception—then it would cease to be reality in any meaningful sense. It would become a shifting, contradictory concept, incapable of providing a foundation for knowledge, reason, or action.

To define reality as absolute is to affirm that there is something stable and independent of our perceptions. While individuals may interpret or experience reality differently, the existence of an underlying structure is inescapable. If reality were subjective, then conflicting realities could coexist—meaning something could be both true and false, existent and nonexistent, at the same time. Such contradictions collapse under their own weight.

Words and concepts rely on consistency to function. If "reality" referred to something malleable and changing based on perspective, it would lose its coherence. To speak meaningfully about reality, we must recognize it as something distinct from perception—a framework within which perception occurs, but not something defined by it.

This is not an abstract concern but a fundamental truth guiding all understanding. Science, logic, morality, and even the simple act of communication depend on an absolute reality. If reality were not absolute, then no knowledge could be established, no truth verified, and no decision made with any real consequence.

Therefore, before we build any further philosophical structure, we must first affirm this foundation: Reality is absolute. Otherwise, it is not reality at all.

 

~Second Principle: Describing Reality~

Just as it is established that reality must be absolute in order to have meaning, we must now recognize that reality must be nondual for the same reason. 

Duality refers to the idea that there are two fundamental, distinct, and opposing principles that define existence. Common examples include:

• Mind vs. Matter
• Good vs. Evil
• Order vs. Chaos
• Subject vs. Object 

In any dualistic system, reality is composed of two separate things that interact but remain fundamentally distinct. This means that neither one is fully absolute, because each is defined in relation to the other. For example, “light” is only meaningful in contrast to “darkness.”

Since we’ve established that reality is absolute, we must now ask: Can something absolute be dual? The answer is no, and here's why:

• Duality Implies Limitation — if reality were dual, then each part of the duality would be limited by the existence of the other. 

Consider the common duality of light and darkness. These two concepts are typically seen as opposites, yet they define each other by their relationship. Light only has meaning in contrast to darkness, and vice versa.

If there were no darkness, there would be no need for light to be distinguished or understood. Likewise, without light, there could be no meaningful concept of darkness. In this way, light is limited because it is only defined in relation to darkness. Its existence depends on the presence of its opposite.

Dualities like light/darkness, good/evil, or subject/object create a dynamic where each half is incomplete without the other. The two are intertwined and dependent on each other for meaning. Each side is limited by the fact that it must relate to the other. Neither side can be fully itself without its counterpart.

Now, if we apply this logic to absolute reality, we see that something truly absolute cannot be defined by contrast. Absolute reality cannot be dependent on or limited by anything else. If reality were dual, it would need its opposite to define it, which would limit its completeness and independence. 

Duality implies limitation because the two parts of a duality are mutually defining, relying on each other to make sense. For something to be absolute, it must stand alone—independent, without needing another part to define its nature. This is why duality can’t fit within the concept of absolute reality.

• Duality Requires Relation — and the absolute is not relative. In order for there to be two fundamental things, they must be defined in relation to each other. But reality, being absolute, is not relative to anything. It simply is. 

Duality is the existence of two distinct, opposing, or complementary principles. To be dual means there are two entities or forces that define each other through their difference. These two parts, while distinct, rely on each other to create meaning. They cannot exist independently because they are defined by their relationship to each other. 

If we claim that reality is absolute, we are asserting that it is singular, unified, and independent. It cannot be split into parts that are dependent on one another for meaning or existence. But duality inherently relies on the relation between separate things, and that goes against the idea of absoluteness. 

If there are two distinct aspects of reality, they cannot be absolute because they rely on each other to be meaningful. Each side of the duality would be dependent on the existence of the other, implying that they are not self-contained or independent. This creates a paradox because absolute reality cannot depend on anything else for its existence. It simply is—complete and indivisible. Hence, dualities, which require relation and interdependence, cannot apply to an absolute reality.

Let’s consider a simple example, like motion vs. rest. These are dualistic concepts. Motion is defined by the absence of rest. Rest is defined by the absence of motion. But in an absolute reality, if it were ever to truly exist in a state of complete "rest" (no movement at all), there would be no need for the concept of motion. Similarly, if everything were in motion, rest would have no meaning. The two depend on each other to even exist as ideas. This interdependence shows how duality is rooted in a relational framework.

• A Truly Dual Reality Would Mean Two Realities, Which is Contradictory — If reality consisted of two fundamental, independent things, then neither would be the whole of reality and each would only be part of it. This means there would be something greater than both that unifies them, making the two parts not fundamental after all.

When we say that duality involves two realities, we're speaking about the fundamental separation of the two components that make up the whole. In dualistic systems, the two parts are distinct from each other and define each other through contrast. This separation leads to the idea that reality, as a whole, isn’t a singular entity but is instead made up of two co-existing but distinct elements.

Descartes argued that reality is composed of two separate substances: the mind (non-material, thinking) and matter (material, extended). These two substances are distinct, meaning that they don’t merge into a single unified reality but exist independently.

Now, this creates an issue: if reality is fundamentally divided into two separate substances (like mind and matter), then each of these substances must have its own independent existence to maintain their distinction. That’s where the concept of "two realities" comes in:

1. Mind as one reality—a non-material, thinking realm.
2. Matter as another reality—a physical, material realm.

For Descartes, these two "realities" interact, but they are still distinct from each other. Each one exists on its own terms, with its own nature, and they only come into contact through specific interactions.

Why Does This Imply Two Realities?

In a dualistic system, the fact that the two substances (or principles) are distinct means that each exists on its own terms. They are not unified into one absolute reality but are separate. Therefore, what we're dealing with is two fundamental aspects of reality that could, in theory, exist separately from one another.

If both mind and matter are considered to be fully real and separate from each other, we now have two coexisting realities: One that exists in the realm of thought and consciousness (mind). One that exists in the realm of physical existence (matter). These two realities are not unified into one absolute, indivisible reality—they are simply two aspects of an overarching system, but not a system that can be described as a unified whole. This is why we refer to it as “two realities” rather than just one. 

In Contrast: The Nondual Absolute Reality

Now, if reality is absolute then it couldn't be divided into two distinct realities because:

1. An absolute reality is all-encompassing — it must be unified, complete, and indivisible.
2. If we divide it into two realities, we’re implying that neither reality is whole on its own; they each need the other to define their existence. But if reality is truly absolute, there must be no dependence on something else to define it.
3. Duality creates an inherent contradiction—since each "reality" would need to be independent, the very notion of "reality" becomes fractured and inconsistent, because there would be no underlying unity to connect the two.

Therefore, in order to have a true reality, one that is truly absolute, it must be described as nondual: any apparent duality must be secondary, arising within the one absolute reality rather than being fundamental to it. Reality must be nondual otherwise it ceases to be absolute and thusly ceases to be reality at all. 

 

~Third Principle: Determining Reality~ 

The fundamental question in philosophy concerns the identity of reality itself. What is reality? What is its true nature and essence? The goal is to uncover this true identity — the very foundation of all that exists. This inquiry aims to determine the identity of reality and understand its true essence.

A significant problem arises when considering the nature of reality: If reality is defined as absolute and described as nondual, why does the experience of separation persist in everyday life? Individuals perceive themselves as distinct entities, separate from one another and the world. This apparent separation contradicts the concept of reality as absolute and nondual, creating a paradox. How can the nondual nature of reality coexist with the perception of fragmentation and individual selves? This is the central problem to address.

The source of this paradox lies in consciousness — the faculty of experience. Consciousness generates the illusion of separation by presenting experiences as distinct and individual. Through consciousness, individuals perceive themselves as separate from the world around them, the appearance of separation is emphasized, obscuring the deeper interconnectedness of all things. Therefore, consciousness is responsible for the appearance of separation, leaving almost no clue into the underlying unity.

Given this paradox, it becomes evident that there is a need for a fundamental uniting principle that transcends the appearance of separation. This unifying principle must connect all things in the deepest sense and resolve the fragmentation caused by consciousnesses. The search is for a uniting principle that bridges the gap between the perception of separation and the true nature of nonduality.

The Uniting Principle 

In the search for this uniting principle, awareness emerges as a key concept. Awareness is the capacity to know — the essential foundation that makes all experience possible. Awareness is not bound to individual consciousnesses but is a universal presence that underlies all knowing. It is the constant capacity for knowing that transcends individual boundaries and connects all experiences.

Because awareness is universal, it connects all beings and all experiences. It is not localized to any particular individual or form but exists as the foundational capacity for knowing that transcends distinctions. This universality makes awareness a natural candidate for the uniting principle of reality.

While awareness is nondual in nature, it remains passive. Awareness simply exists as the capacity to know. It does not actively direct itself; it is the background condition for knowing to occur. Awareness, although foundational to all experience, does not explain the dynamic nature of existence. As a passive, unmanifested presence, awareness alone cannot be the ultimate identity of reality. It is, however, a necessary condition for experience to arise.

To understand what drives awareness, the concept of caring is introduced. Caring is the active force that directs awareness — the impetus for awareness to focus on something. Without caring, awareness would have no object to focus on, and thus no reason to direct itself. Caring provides the motivation for awareness, giving it direction and purpose.

Without caring, awareness would remain passive and undirected, without any manifestation of experience. Caring is the necessary condition for awareness to be realized as a directed force. It is through caring that awareness becomes active, manifesting as attention and focu

Caring and awareness are inherently inseparable. The existence of one requires the existence of the other. Without awareness, there is nothing to care for, and without caring, there would be no reason for awareness to exist. Together, caring and awareness form the foundation of all experience, and they are two aspects of a single, nondual essence.

This inseparability reveals that the experience of separation is ultimately illusory. The fundamental reality is the unity of caring and awareness, an essence that connects all things and transcends any apparent differences.

The Identity of Reality 

At this stage, it becomes clear that caring and awareness are not separate forces but rather two aspects of the same essence. This essence is identified as Spirit.

Spirit represents the nondual essence that encompasses both caring and awareness. It is the active principle of caring and the passive capacity of awareness, united in a single, indivisible being. Spirit is the underlying beingness that animates reality, the source from which all things arise. It is the true identity of reality — the foundation of all existence.

The term Spirit has long been used to describe the immaterial essence that animates and connects all life. In this context, Spirit represents the nondual essence of both caring and awareness, the unifying principle that transcends all separation.

Conclusion 

Through philosophical inquiry, it is now evident that the true identity of reality is Spirit — the nondual essence of both caring and awareness. This identity resolves the paradox of separation, as Spirit is the fundamental unifying principle that connects all things in reality. 

The identity of Spirit is consistent with the first two principles:

1. Reality must be absolute, and Spirit is absolute in its nature, encompassing all experience.
2. Reality is nondual, and Spirit is nondual, transcending any sense of separation.

Thus, the true identity of reality is Spirit, and through this understanding, the appearance of separation is reconciled with the ultimate, unified essence of all that exists.

[A Fellow Lighter]

MANY PEOPLE WILL EXPERIENCE, at least once in their lifetime, the urge to venture beyond the everyday world of the mundane into the world of the spirit. These journeys into the spiritual world often take us into a universe we normally do not encounter in our daily lives, and allow us to explore regions of our consciousness that we have not before known.

[A Fellow Lighter]

Taoism and the Tao-te Ching

INTRODUCTION 

Lao-tzu is generally acknowledged as the founder of the philosophy of Taoism. Lao-tzu's central figure is a person whose life is in perfect harmony with the way things are. The master has mastered nature — not in the sense of conquering it, but of becoming it. In surrendering to the Tao, in giving up all concepts, all judgements and desires, the mind grows naturally compassionate. S/he finds deep in one's own experience the central truths of the art of living, which are paradoxical only on the surface: That the more we are truly solitary, the more compassionate we can be. The more we let go of what we love, the more present our love becomes. The clearer our insight into what is beyond good and evil, the more we can embody the good. Until finally s/he is able to say, in all humility, "I am the Tao, the Truth, the Life."

The Tao-te Ching is the first text of Taoism, and it is certain that the book was written by more than one person. Most historians and scholars now agree that the Tao-te Ching was a product of the Spring and Autumn Period. Like its contemporaries, the text discussed statecraft and offered political alternatives. It was only in the Taoism of the Chuang-tzu and the Lieh-tzu that non-involvement was advocated. The Taoists of the Tao-te Ching were not social dropouts. For them, the sage was an individual who understood the natural way of things (the Tao) and lived in harmony with it; therefore, changes in society must come from changes within individuals, and changes in individuals could come only from following the principles of the Tao. It is this feature that distinguished the Taoism of the Tao-te Ching from the teachings of Confucius. 

The Legacy of Shamanism in Later Developments of Taoism

The most obvious incorporation of shamanic practices into Taoism was found in the religious and magical aspects of Taoism that emerged in the Han dynasty (206 BCE — 219 CE). Like the Yüeh shamans, Taoist magicians used incantations and talismans to ward off malevolent spirits and heal the sick. Indeed, the use of water and mirrors to combat malevolent and destructive forces, which can be traced back to the Yüeh shamans, is seen in the practice of Taoist magic today.

Another legacy of shamanism is the Pace of Yü and the flight to the stars. This aspect of shamanism found its way into a form of Taoist mysticism known as Shang-ch’ing Taoism in the fourth century CE and inspired writings that would become a major part of the Taoist canon.

The shamanic journey underground would also become central to Taoist magic and mysticism in the hands of Tung-fang Shuo, a Han dynasty Taoist, who wrote a guide to journeying through the roots of China’s five sacred mountains. Today, we find elements of these underground journeys in Taoist ceremonies: priests still enter the underworld to rescue dead souls who have been abducted by malevolent spirits. 

An even greater influence on Taoism came through shamanism’s impact on the philosophy of Lao-tzu and Chuang-tzu. This influence is often unrecognized, because many scholars consider the Taochia (philosophical Taoism) and the Tao-chiao (religious Taoism) as opposing branches of Taoist thinking. A little-known entry in Ssuma Ch’ien’s monumental work of history titled Shi-chi (Historical Records) in the biography of Lao-tzu, reads, “Lao-tzu was a native of Ch’u, of the county of Fu, of the village of Li.” Lao-tzu, the founder of the philosophy of Taoism, lived in a society that had a strong shamanic culture. Moreover, several prominent Chinese scholars have also recently noted similarities in language construction between the Tao-te Ching and the literature of the Ch’u culture. 

Similarly with Chuang-tzu: the Lü-shih ch’un-ch’iu (Lü’s Spring and Autumn Annals), a history of the Spring and Autumn Period of the Chou dynasty (770–476 BCE) written during the Warring States (475–221 BCE), tells us that Chuang-tzu came from the township of Mong, in Sung, a vassal state of Ch’u. Ssu-ma Ch’ien, the Grand Historian, concurred; Chuang-tzu, he wrote, was a native of Sung, a small kingdom that got amalgamated into the state of Ch’u.

The Teachings of the Tao-te Ching 

On the Tao 

The Tao is the source of life — of all things. It is nameless, invisible and ungraspable by normal modes of perception. It is boundless and cannot be exhausted, although all things depend on it for existence. Hidden beneath transition and change, the Tao is the permanent underlying reality.

Although the Tao is the source of life, it is not a deity or spirit. This is quite different from the shaman's animistic view of the universe. In the Tao-te Ching, the sky, the earth, rivers and mountains, are part of a larger and unified power known as Tao, which is an impersonal and unnamed force behind the workings of the universe. 

However, in the Tao-te Ching, this unnamed or unnamable power is not entirely neutral — it is benevolent: "the Celestial Way is to benefit others and not to cause harm" (chapter 81, Tao-te Ching), and since "the Celestial Way  follows the Way of the Tao" (chapter 25, Tao-te Ching), we can assume that in the Tao-te Ching, the Tao is a benevolent force. 

On Sagehood

Some parts of the Tao-te ching show strong influence from the shamanic culture of Ch’u: they are to be found in the discussions on sagehood and on cultivating life. Lao-tzu was a native of Ch’u. The students who recorded his teachings were most likely natives of the same region. Philosopher-teachers of the Spring and Autumn Period rarely established schools outside their native states: most of their students came from the local or neighboring towns. 

The Taoist sage had abilities similar to those of the shaman of Yü’s times. S/he was immune to poison, talked to the animals, and had a body that was as soft as an infant. Sexual energy was strong, and the sage practiced methods of prolonging life. These shamanic qualities of the sage remain a permanent feature of Taoism up to this day.

The Taoist sage was also a very involved member of the community; in fact, Taoist sages made ideal rulers. One of the most famous ideas of Taoism, and also the source of alot of misunderstanding, is wu-wei. This word, used in describing the sage and often translated as non-action, gives the impression that the Taoist sages “did nothing.” This is inaccurate, and could not be used to describe all Taoists. Wu-wei had different meanings for different Taoist philosophers. The wu-wei of the Tao-te Ching is different from the wu-wei of Chuang-tzu, which is different again from the wu-wei of Lieh-tzu. 

Wu-wei in the Tao-te ching is “going with the principles of the Tao,” and the path of the Tao is a benevolent one. Thus, wu-wei in the Tao-te ching is not “doing nothing”; it is not even the non-interference advocated in the Chuang-tzu. In the Tao-te ching, wu-wei means not using force. The sagely ruler who cares for his subjects in a non-intrusive way also practices wu-wei. Far from doing nothing, the Taoist sage of the Tao-te Ching is an active member of society and is fit to be a king.

On Cultivating Life

In the Tao-te Ching, the sage is one who cultivates life. The Tao-te Ching describes two methods of cultivating life: physical techniques and attitude. 

The physical techniques included regulation of breath, physical postures that are the precursors of calisthenics, and possibly techniques of retaining and cultivating sexual energy for the return to youth and vitality. 

On the matter of lifestyle and attitude, the Tao-te Ching states that desire, attachment to material things, and activities that excite the mind, rouse the emotions, tire the body, and stimulate the senses, are all detrimental to health. 

In the early form of Classical Taoism, it was possible to be active in politics and not sacrifice physical and mental health. The problem arises only when one gets attached to fame and fortune and does not know when to stop. The message in the Tao-te Ching is: Cultivate the physical and mental qualities of the sage; get involved and help in a non-intrusive way; retire when the work is done.

The Tao-te Ching values shamanic qualities and personal power, but it does not share the animistic worldview of the shamans. Instead of accepting a world of diverse spirits, it sees the Tao, a unified and unnameable force, as the underlying reality of all things.

The philosophy of the Tao-te Ching grew out of the Spring and Autumn Period; however, it was also a cultural product from the region of Ch’u. In shedding the shamanic world of diverse spirits and retaining the personal power of the shaman, the Tao-te Ching represents a transition from shamanic beliefs to a philosophical system with a unified view of the nature of reality (the Tao), the sage, and the cultivation of life.

Edited March 19 by A Fellow Lighter

[A Fellow Lighter]

The Teachings of Shang-ch’ing Taoism

The teachings of Shang-ch’ing Taoism can be grouped under three topics:

1. the internal universe (the human body);
2. the external universe (celestial and terrestrial realms); and
3. unifying the external and internal universe.

THE INTERNAL UNIVERSE

In Shang-ch’ing Taoism, the human body is a universe filled with deities, spirits, and monsters. The Chinese words for deity and spirit are the same (shen). For the sake of clarity, I shall use the word deity to refer to the greater spirits and spirit to refer to the lesser spirits. Shang-ch’ing Taoism believes that there are spirits and deities who guard the body and protect it from illness; when these guardians leave, the body will weaken and die. Therefore, the practices of Shang-ch’ing Taoism are primarily concerned with keeping these guardians within and not letting them weaken or wander off.

The One

In the Shang-ch’ing internal universe, the highest and most important deity is called the One. It is the Tao inside us; the undifferentiated primordial vapor that keeps us alive. Sometimes it is called the sacred fetus of immortality. Keeping the One inside is holding onto the Tao. Embracing the One is holding and nourishing the sacred fetus, as a mother holds and nourishes an infant. 

The Three Ones

The Three Ones are the next highest guardian deities in the body. They are called the San-yüan, or the Three Primal Ones. The San-yüan are the emanations of the undifferentiated oneness of the Tao. In the human body, they are the generative, vital, and spirit energies. These three energies and their guardians reside in the three tan-t’iens (fields of elixir):

1. Spiritual energy is the highest manifestation of the One. It rules all the activities of the mind, including the potentials of the enlightened mind. It and its guardian reside in the upper tan-t’ien in the region between the eyes in a part of the body that is called the Celestial Realm.
2. Vital energy is energy associated with the breath. It and its guardian reside in the middle tan-t’ien located in the region of the heart in a part of the body called the Terrestrial Realm.
3. Generative energy is responsible for procreation. It and its guardian reside in the lower tan-t’ien just below the navel. This part of the body is called the Water Realm.

If the levels of the energies are high, the guardians will appear bright, and health and longevity are assured; if the energies are low, the guardians will appear dull, and the body is weak or ill. In Shangch’ing practice, keeping the Three Ones in the body corresponds to preserving generative, vital, and spirit energy. However, only the One can be “embraced.”

The Five

Next in importance are the spirits that protect the five viscera: the heart, liver, spleen, lungs, and kidneys. If these spirits leave or become weak, the internal organs will not function effectively and bodily functions will not be regulated. Each spirit protecting the organ is associated with a color. When the viscera are strong and healthy, the colors of the guardian spirits will be bright and vivid. When the organs are weak, the colors will lose their brightness and saturation.

The appearance of the guardian deities and spirits in the body is an integral part of visualization in Shang-ch’ing meditation. On the one hand, visualizing the images of the guardians helps to keep them within the body; on the other hand, the visualizations serve as feedback, because their appearances are indicators of the state of health. If the images are not radiant, vivid, and colorful, it means that the body is weak and ill. Many lesser spirits protect each part of the body down to each joint and pore. Health and longevity require all the deities and spirits to be bright and clear.

Monsters also reside in the body. They live in the cavities near the three gates along the spine. Each gate is associated with a tan-t’ien and controls activity in it: the upper gate controls access to the upper tan-t’ien, the middle gate to the middle tan-t’ien, and the lower gate to the lower tan t’ien. If the gate is locked, energy will not be gathered in that tan-t’ien. The monsters have the ability to close the gates and affect the level of energy in the tan-t’iens. According to Shang-ch’ing belief, the monsters thrive on our desires and the grains we eat. Therefore, to eradicate the monsters, the Shang-ch’ing Taoists practiced fasting and abstinence from grains. Another way to eradicate the monsters is to still the mind and eliminate craving.

In the Shang-ch’ing scriptures, the monsters are sometimes depicted as attractive and good-looking, sometimes as misshapen and ugly. When an individual does not realize that the monsters are harmful, worldly things and even unethical deeds can appear attractive; however, when the individual realizes that the monsters can shorten life, the entities will become repulsive and ugly. In visualizing the internal universe, the first step to eradicating the monsters is to see them in their undesirable shape, or what is called their “true form.” When Shang-ch’ing Taoists speak of “seeing the True Forms,” they are referring to the brilliant and radiant form of the guardians and the ugly and repulsive form of the monsters.

There are also pathways in the internal universe that connect various parts of the body. These are the conduits of energy. Major junctions in the pathway are given names and their locations are specified so that the flow of energy can be directed through them. The pathway begins on the top of the head and descends through the forehead into the upper tan-t’ien between the eyes. It continues down the throat into the middle tan-t’ien. From there energy flows into the lower tan-t’ien to nourish the sacred fetus (the seed of immortality). When the fetus is completely formed, the practitioner will attain immortality. The body will become light; it will float up to the sky to join the sun, moon, and stars in the High Pure (Shang-ch’ing) Realm.

THE EXTERNAL UNIVERSE

The Shang-ch’ing external universe is inhabited by many spirits and deities. The most important live in the sun, moon, and stars. To the Shang-ch’ing Taoists, the celestial bodies are the manifestations of the primordial vapor of the Tao, and the essence of the Tao is carried in their light. Thus, to absorb the essence of the sun, moon, and stars is to swallow the energy of the Tao.

According to Shang-ch’ing Taoism, the sun contains the essence of yang energy and the moon is the vessel of yin energy. Absorption of the essences of the sun and moon can help nourish the immortal fetus and strengthen the guardians of the body. To absorb the energy of the sun, the Shang-ch’ing adept visualizes the sun traveling from the mouth to the heart, merging with the internal light in the tant’iens, at specific times of the year. When a warmth is felt in the heart, the practitioner recites a short invocation asking the deities to hasten this unity so that the immortal pill can be completed. Another method of absorbing the essence of the sun is to face east three times a day and visualize the large disk of the sun and its rays rising from the heart, up the throat, through the teeth, and then back into the stomach.

The North Star and the Northern Bushel (Big Dipper) constellation are important celestial bodies. They are home to the deities who control longevity and destiny, and Shang-ch’ing practitioners developed ceremonies, talismans, invocations, and mantras to ask them for protection.

Mist, clouds, and dew also contain the essence of the primordial vapor of the Tao, and Shang-ch’ing adepts are instructed to absorb them by inhaling in a specific manner at dawn when these vapors are present. 

The Shang-ch’ing practices of absorbing the yin and yang essences from nature involve elaborate rituals:

1. First, talismans that protect the practitioner and facilitate the practice are drawn. Because these practices are performed in the middle of the night, and often in remote regions, the practitioner must be protected from wild animals and malevolent spirits that may steal the essence that the adept had gathered.
2. Next, the adept performs the rituals of visualization, invoking the deities whose celestial energy s/he will absorb; sometimes this is accompanied by incantations and recitation of petitions.
3. Finally, the body of the practitioner is readied: saliva is swallowed, the teeth are knocked together, and inhaling and exhaling of the breath is done in a specific manner.

Absorption of the essence of the sun, moon, stars, and vapors involves uniting the microcosms of the body and macrocosms of the universe. Once the division between the Tao inside and the Tao outside is dissolved, the practitioner can merge with the underlying origin of all things, draw nourishment from the source of life itself, and attain immortality.

UNIFYING THE EXTERNAL AND INTERNAL UNIVERSES

Ascension, flight, and travel in the celestial realm are ways in which the Shang-ch’ing Taoist achieves a union with the Tao in the external universe.

Ascension represents final union, when the practitioner leaves the mortal realm forever to become an immortal in the High Pure Realm. Immortals of the highest caliber ascend to the sky in the physical body and in broad daylight, often in the presence of witnesses. It was said that both Lao-tzu and the Yellow Emperor ascended to immortality in this manner, as did Sun Pu-erh, one of the Seven Taoist Masters of the Complete Reality School of Taoism. (For an account of Sun Pu-erh’s ascension, see my Seven Taoist Masters.)

In the case of immortals of secondary caliber, only the spirit ascends: at death, the immortal spirit within rises to the celestial realm. This is called “shedding the shell.” Often, the shell, or body, disappears after the spirit has ascended. Hao T’ai-ku of the Seven Taoist Masters and the famous alchemist Wei Po-yang were reputed to have attained immortality in this manner.

In contrast to ascension, the practitioner’s journey to the celestial realm is only a temporary departure from the world of ordinary experience. There are two stages to the celestial journey: rising to the sky, and traveling in the celestial domain.

1. In the first stage, the practitioner leaves the earth and steps up to the celestial entity. The body becomes light and loses its form, allowing the adept to rise to the celestial entity on the wind and clouds. This process is called fei-t’ien, or rising to the sky.
2. The second, traveling stage involves journeying from constellation to constellation. This is called fei-hsing, or flying in the sky. In this stage, the adept is said to be walking the patterns of the stars. 

In the Shang-ch’ing practice of celestial travel, these two stages are not necessarily both performed: sometimes the adept simply steps up to the stars, sun, or moon and stays there to absorb the celestial energy before returning to earth; at other times, the ascent is the beginning of a journey through the constellations. The two parts of the celestial journey are distinct, requiring different incantations, petitions, talismans, and preparatory actions. 

The preparations for the celestial journey are elaborate:

1. First, there are certain days of the year when the journey should be taken. Most of them coincide with major seasonal markers such as the equinoxes and the solstices and with the new and full moon.
2. Second, the adept must perform rites of purification before taking the journey; this includes abstaining from meat, grains, and sexual activity.
3. Third, an altar is built and offerings are made to the celestial deities. This is followed by the ritualistic drawing of talismans, and eating them.
4. Fourth, in a secluded and quiet place, the practitioner draws talismans on the ground to protect the area where s/he will leave the body when the spirit flies to the sky. If the body is left unguarded, animals or malevolent spirits may harm it and the spirit will have no shell to enter when it returns from its celestial journey.
5. Finally, there is a series of visualizations of the celestial deities, petitions, incantations, and dancing, followed by specific patterns of inhalation and exhalation, swallowing of saliva, and the knocking of teeth.

When the procedures are completed, the adept rises to the celestial realm.

Leaving the earth and stepping up to the celestial bodies is the more elementary form of the two stages of the celestial journey. The spirit needs only to leave the body of the practitioner to be received by the guardian deities of the celestial entity that it is going to. After it has reached its destination, the spirit stays in the embrace and protection of the deity.

The journey from one constellation to another, however, is a more difficult task. Not only are more steps involved, the journey takes the adept farther and farther away from earth (and the body). This part of the celestial journey is called wandering in the skies. Needless to say, the journey through the celestial realm is a more advanced practice than the initial ascent. Later, the practitioners of internal alchemy would liken similar experiences to a child leaving its mother, first to play near the house, and then leaving its home to travel far and wide.

 

[A Fellow Lighter]

The Teachings of the Tsan-tung-chi — The Triplex Unity 

The Tsan-tung-chi’s view of the universe is similar to that of classical Taoism. It regards the Tao as the origin of all things and the primordial energy of the Tao as the source of life. As nature renews itself by following the principles of the Tao, mortals, too, can renew themselves and attain immortality by living in accordance with these principles.

The most important principle in the process of creation and renewal is the copulation of yin and yang. The concrete manifestation of yin and yang is water and fire; thus, knowing how to use fire and water and when to apply heat and when to cool are crucial to cultivating energy and renewing life. Life is renewed when impurities in the body are purged. Similarly, a pill or elixir of immortality is created when the appropriate substances are refined and compounded. Tempered by heat and purified by the rising vapor of water exposed to fire, the alchemist is said to be reborn in the cauldron and embraced by the Breath of the Tao.

Success in the alchemical endeavor depends on the quality of the furnace, the bellows, and the cauldron. A good furnace is needed to provide fires that are hot enough for tempering the ingredients; efficient bellows are required to produce accurate temperatures at different stages of refining; and a leak-proof cauldron is needed to contain the substances after they have been purified. In external alchemy, these items refer to laboratory equipment, but in internal alchemy, furnace, bellows, and cauldron have physiological equivalents.

The furnace generates yang fire, or vital energy, and it is driven by the yin power of water or generative energy. Using the bellows is applying the breath to fan the inner fire to produce the heat necessary for transforming vital energy into vapor (ch’i). The cauldron is the location in the body where energy is refined and collected. When the impurities are burned off, the golden pill, or the elixir of immortality, emerges. In Taoist alchemy, the elixir is also called the sacred fetus, because, like a fetus in a womb, to mature it has to be incubated for a period of time. Thus, when the Tsan-tung-chi speaks of water and fire, heating and cooling, building the furnace, positioning the cauldron, and applying the bellows, it is simultaneously describing the processes of external and internal alchemy.

The early alchemists did not neglect the importance of stilling the mind and dissolving desire. Parts of the Tsan-tung-chi describe meditation-like techniques. For example, it states, “Nourish yourself internally. In peace, stillness, and complete emptiness, the hidden light of the origin will glow to illuminate the entire body.”

The Tsan-tung-chi also contains references suggesting that sexual techniques might have been used, together with nonsexual methods, in the gathering and transformation of internal energy. Consider the following statements: “When ch’ien [sky, or male] moves, it becomes erect. The vapor spreads as the generative energy flows. When k’un [earth, or female] is still, it contracts, becoming the furnace in the lodge of the Tao. Apply firmness, then withdraw. Transform it into softness to provide stimulation.”

It is therefore not surprising that the Tsan-tung-chi is considered by Taoists to be the ancestor of all alchemical texts. Internal and external alchemy, sexual and nonsexual techniques, are all presented together in this alchemical classic, suggesting that the early alchemists saw no conflict in these methods of seeking immortality.